俱舍論記 2.173

2.173

「尊者世友至住至後念」者，此第三師解。此師意說：過去、未來極微散住，若從未來流至現在微不相觸，散入過去此即易成。若現相觸，欲入過去離散即難，要經少時方得相離。如膠粘物，急遣相離猶經少時。若現經停應至後念，若至後念其性應常。又解：未來極微散住，若言相觸，如二極微初念至現中有空隙，纔欲相觸便謝過去，若度此空應至後念。以度一微名一剎那，雖有空隙不容一微。欲相觸時還至後念，若至後念還應是常。

"The Venerable Vasumitra ... abiding into a subsequent thought-moment": this is the explanation of the third master. This master's meaning is: Past and future paramāṇus abide scattered. If they stream from the future into the present without touching, their scattering into the past is easily accomplished. If they touched in the present, then when seeking to enter the past their dispersion would be difficult, requiring some time before they could separate—just as when objects are glued together, even when quickly made to separate, it still takes some time. If they lingered in the present, they would have to endure into a subsequent thought-moment; and if they endured into a subsequent thought-moment, their nature would have to be permanent. Another explanation: Future paramāṇus abide scattered. If one says that they touch, just as two paramāṇus in the initial thought-moment arrive in the present with an empty space between them, as soon as they are about to touch they pass away into the past. If they were to cross this space, they would have to endure into a subsequent thought-moment, because crossing one paramāṇu is called one kṣaṇa. Although there is an empty space, it does not accommodate a single paramāṇu. When they are about to touch, they would still arrive at a subsequent thought-moment; and if they arrive at a subsequent thought-moment, they would again have to be permanent.